The fourth tetrad pertains to the contemplation of dhammas (mental objects)
in dhammas. We read in the Commentary to the Anapanasati Sutta (translated
by Ven. Nyanatiloka) about the explanations of the words of the sutta:
<Having seen with understanding the abandoning of covetousness and grief, he
becomes one who looks on with complete equanimity>: here covetousness is the
hindrance of lust. By grief the hindrance of ill will is pointed out. For
this tetrad is stated by way of insight. And contemplation of mental objects
is sixfold... Of that contemplation, the section on the hindrances is the
beginning... Accordingly, he said, <covetousness and grief> in order to
point out the beginning of the contemplation of mental objects. <The
abandoning> (phaana.m) means it is the knowledge of abandoning, thus, <he
abandons the perception of permanence through the contemplation of
impermanence> that is intended...
N: The Co refers to higher stages of insight knowledge leading to more
detachment from conditioned realities: fading away (viraaga~naa.na),
cessation (nirodha ~naa.na), and relinquishment (pa.tinissagga). We read
further on:
<That is why... bhikkhus>: because one who proceeds by the method,
<contemplating impemanence, I shall breathe in,>etc., is one who looks on
with complete equanimity after successively seeing with understanding not
only the mental objects beginning with the hindrances, but also the
knowledge of the abandoning of the mental objects stated under the heading
of covetousness and grief. Therefore, it should be understood that <on that
occasion... a bhikkhu abides contemplating mental objects in the mental
objects.>
Nina: In the Way of Mindfulness, Co to the satipa.t.thaanasutta, translated
by Ven. Soma, it is stated that just as in the case of body, feeling and
citta, the mental objects should be contemplated in seven ways: as
impermanent; as being subject to dukkha; as anatta; by way of turning away
from it and not by way of delighting in it; by freeing himself of passion
for it; with thoughts making for cessation and not making for origination;
and not by way of laying hold of it, by by way of giving it up.
As we have seen, the hindrances are classified under the mental objects, and
they include also the khandhas, the sense-bases (ayatanas), the seven
factors of enlightenment and the four Truths.
****
Nina.